In lieu of an abstract, here is a brief excerpt of the content:Eidos/idea in IsocratesRobert G. SullivanFor modern readers, the career and literary output of the Attic rhetorician Isocrates is uncomfortably situated at the boundary between what we conceive as technical rhetoric and professional philosophy. Much of this confusion may be due to Isocrates' famous description of his program as being a philosophia (Panegyricus 10, 47; Evagoras 8, 81; Panathenaicus 9; Against the Sophists 1, 11-18, 21; Antidosis 30, 42-50, 162, (...) 176, 181-92).1 Over the years, the issue has exercised a large number of scholars who have tried to specify what Isocrates meant by the term and what matters he considered to be within his purview.2 Recently, the idea has been advanced that Isocrates and Plato consciously struggled over the use of the term (Nehamas 1990, 4; Timmerman 1998, 145). In Nehamas's very useful formulation, Isocrates thought philosophy to be "the ability to speak well, which in turn reflects and is the product of thinking well and shrewdly about practical affairs" (1990, 4). Timmerman's review of the relevant literature shows how Isocrates' conflation of philosophia and hê tôn logôn paideia has hurt his reputation among modern disciplinary philosophers: "This confusion and resultant devaluation of Isocrates' philosophy is predicated on a platonically colored view of what constitutes philosophy" (1998, 147). More recently, others have made efforts to recover Isocrates for philosophy by concentrating on those parts of his program that are of interest to philosophers of our era.3As a result, there has been a long-standing critical misapprehension regarding how best to interpret his works. Simply put, a question arises as to whether we should interpret them as bei. (shrink)